Abstract
Cunning-folk were known by different names all over Europe: in England, wise-man and wise woman, wizards and conjurors; in Denmark, Kloge folk; in Germany, Hexenmeisters; in Scotland, charmers.1 Even in England these multifarious magical practitioners were known by a number of interchangeable names, as Alan Macfarlane has pointed out: ‘“white”, “good” or “unbinding” witches, blessers, wizards, sorcerers; cunning-folk or wise men’.2 The all-embracing term ‘cunning-folk’ is often used to aid comprehension. The beneficial magic of the cunning-person and the harmful witch are inextricably linked and wherever in the world, both in the early modern and modern periods, one finds belief in destructive magic one also finds those dedicated to removing or counteracting it using beneficial magic.3 Cunning-folk provided a range of magical services, such as love magic, fortune telling, thief detection, the finding of hidden treasure and lost or stolen property, and the diagnosis, detection, and cure of harmful witchcraft. They used an array of tools, from palmistry, horoscopes, and astrological charts, to almanacs, divination techniques, and spirit conjuration. In some areas, such as Scotland, France, and Portugal, cunning-folk also provided cures for a number of natural (as opposed to supernatural) diseases afflicting humans and livestock.4
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Bever, Realities of Witchcraft and Popular Magic in Early Modern Europe: Culture, Cognition, and Everyday Life (Basingstoke, 2008), Chapter 6; Thomas, Religion and the Decline of Magic: 177–85, 213–21; Dillenger, ‘Evil People’: 58–62; Macfarlane, Witchcraft in Tudor and Stuart England, Chapter 8; Joyce Millar, ‘Devices and Directions: Folk-Healing Aspects of Witchcraft Practice in Seventeenth-century Scotland’, in The Scottish Witch-hunt in Context: 92–105; Davies, Popular Magic, especially Chapters 1, 4–6; idem, ‘Scottish Cunning-folk and Charmers’: 187–8, 194–8;
Robin Briggs, ‘Circling the Devil: Witch-doctors and Magical Healers in Early Modern Lorraine’, in Stuart Clark (ed.), Languages of Witchcraft: Ideology and Meaning in Early Modern Culture (New York, 2001): 162–3; idem, Witches and Neighbours: 148–60; Francisco Bethencourt, ‘Portugal: a Scrupulous Inquisition’, in Early Modern European Witchcraft: 410–13; Garret, ‘Witches and Cunning-folk in the Old Regime’: 53–64;
Frederick Valletta, Witchcraft, Magic and Superstition in England, 1640–70 (Aldershot, 2000), Chapter 5.
Davies, Grimoires, Chapters 1–2; idem, Popular Magic, Chapters 5–6; D.P. Walker, Spiritual and Demonic Magic from Ficino to Campenella (Pennsylvania, 1958, repr. 2003): ix, 45–60, 75–112; Clark, Thinking with Demons, Chapters 14–15;
P.G. Maxwell-Stuart, Witchcraft in Europe and the New World, 1400–1800 (Basingstoke, 2001): 2–3, 5–9; idem, Astrology from Ancient Babylon to the Present (Stroud, 2010, repr. 2012), Chapters 10–12; Levack, Witch-hunt in Early Modern Europe: 37–9; Bever, Realities of Witchcraft: 152–3; Richard Kieckhefer, ‘Magic and its Hazards in the Late Medieval West’, in Oxford Handbook of Witchcraft: 15–19.
Davies, Popular Magic: 29–34, 163–4; idem, ‘Scottish Cunning-folk and Charmers’: 188–92; Geoffrey Scarre, Witchcraft and Magic in 16th and 17th Century Europe (London, 1987): 31; Briggs, Witches and Neighbours: 148.
Marko Nenonen, ‘Culture Wars: State, Religion and Popular Culture in Europe, 1400–1800’, in Jonathan Barry and Owen Davies (eds), Witchcraft Historiography (Basingstoke, 2007): 111. Much the same argument is made in relation to seventeenth-century Ireland by Raymond Gillespie: Gillespie, ‘Unpopular and Popular Religion’: 131–2.
Davies, ‘Scottish Cunning-folk and Charmers’: 185–205 (quotes at 187, 186). Some historians however conflate the activities of these magical practitioners, see: Millar, ‘Devices and Directions’: 90–105, and Emma Wilby, Cunningfolk and Familiar Spirits: Shamanistic Visionary Traditions in Early Modern British Witchcraft and Magic (Brighton, 2005, repr. 2010): 31–7.
Gillespie, Seventeenth Century Ireland: 109–15; J.F. Merritt (ed.), The Political of Thomas Wentworth, Earl of Strattford, 1621–41 (Cambridge, 1996), Chapters 7–8;
John McCafferty, ‘The Churches and People of the three Kingdoms, 1603–1641’, in Jenny Wormald (ed.), The Seventeenth Century (Oxford, 2008, repr. 2013): 67–8, 75–6.
George Hill (ed.), The Montgomery Manuscripts, 1603–1706: Compiled from Family Papers … (2 vols, Belfast, 1869), i, 205 n38;
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J.B Leslie (ed.), Clergy of Connor: from Patrician Times to the Present day (Belfast, 1993): 271; Regal Visit of Diocese of Down and Connor, 1634 (PRONI, T/975, 1–3: 9);
Harry Jessop St. John Clarke, Thirty Centuries in South East Antrim: the Parish of Coole or Carnmoney (Belfast, 1938): 78.
James Butler, First Duke of Ormond to Henry Bennet, First Earl of Arlington, 26 November 1666, in Robert Pentland Mahaffy (ed.), Calendar of State Papers Relating to Ireland … 1666–69 (London, 1908): 247. For Ormond, see
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See Levack, Witch-hunting in Scotland, Chapter 3; Sharpe, Instruments of Darkness: 47–50. For James VI’s involvement in the two major witch-hunts of the 1590s in Scotland, see: Lawrence Normand and Gareth Roberts, Witchcraft in Early Modern Scotland: James VI’s Demonology and the North Berwick Witches (Exeter, 2000), and Julian Goodare, ‘The Scottish Witchcraft Panic of 1597’, in Scottish Witch-hunt in Context, Chapter 4; idem, ‘The Framework for Scottish Witch-hunting in the 1590s’, The Scottish Historical Review, 81/212 (2002): 247–50; idem, ‘The Aberdeenshire Witchcraft Panic of 1597’, Northern Scotland, 21 (2001): 17–38.
Sharpe, Instruments of Darkness: 160–1, 271; Davies, Popular Magic: 103–9; Gaskill, Witchfinders: 105; Macfarlane, Witchcraft in Tudor and Stuart England: 122–3; Peter Elmer, ‘Medicine, Witchcraft and the Politics of Healing in Late Seventeenth-century England’, in Ole Peter Grell and Andrew Cunnigham (eds), Medicine and Religion in Enlightenment Europe (Aldershot, 2007): 237–40.
Higgs, Wonderful True Relation: 15; Johannes Janssen, History of the German People at the Close of the Middle Ages (17 vols, London, 1896–1910), xii, 290; Davies, Grimoires: 48–9; Walker, Spiritual and Demonic Magic: 96–106.
Porter, Congregational Memoir of Larne: 45; Fred Rankin (ed.), Clergy of Down and Dromore (Belfast, 1996), part II, 95,195.
J. O’Laverty, An Historical Account of Diocese of Down and Connor, Ancient and Modern (5 vols, Dublin, 1878–95), iii, 109–10.
Connolly, Religion, Law and Power: 161, 167; J.C. Beckett, Protestant Dissent in Ireland, 1687–1780 (1948, repr. 2008): 24; Toby Barnard, ‘Enforcing the Reformation in Ireland, 1660–1704’, in Elizabethanne Boran and Crawford Gribben (eds), Enforcing Reformation in Ireland and Scotland, 1550–1700 (Manchester, 2006): 202–3, 219, 224;
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Robert Whan, ‘Presbyterianism in Ulster, c1680–1730: a Social and Political Study’ (Queen’s University, Belfast, PhD thesis, 2009): 10, 90–1, 133;
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See David Hayton, ‘The Development and Limitations of Protestant Ascendancy: the Church of Ireland Laity in Public Life, 1660–1740’, in Raymond Gillespie and W.G. Nealy (eds), The Laity and the Church of Ireland, 1000–2000: all Sorts and Conditions (Dublin, 2002): 118–21; idem, ‘Presbyterians and the Confessional State: the Sacramental Test as an Issue in Irish Politics, 1704–80’, Bulletin of the Presbyterian Historical Society of Ireland, 26 (1997): 11–31; idem, Ruling Ireland, 196–203; Whan, Presbyterians in Ulster: 134, 216–19, 223–5; Barnard, ‘Enforcing the Reformation in Ireland, 1660–1704’: 206, 217–18; McBride, Eighteenth-Century Ireland: 287–8, 293; idem, ‘Presbyterians in the Penal Era’, Bulletin of the Presbyterian Historical Society of Ireland, 27 (1998–2000): 14–28, 15–16; idem, ‘Ulster Presbyterians and the Confessional State’: 177–8; Connolly, Religion, Law and Power: 162; Beckett, Protestant Dissent: 27–9, 40–1, 53, 141; Holmes, The Shaping of Ulster Presbyterian Belief and Practice: 213.
Hayton, Ruling Ireland: 203–5; Whan, ‘Presbyterians in Ulster’: 133; McBride, ‘Presbyterians in the Penal Era’: 18, 21, 25; Robert Armstrong, ‘Of Stories and Sermons: Nationality and Spirituality in the later Seventeenth-Century’, in Tadhg Ó hAnnracháin, Robert Armstrong (eds), Community in Early Modern Ireland (Dublin, 2006): 230–1; Barnard, ‘Enforcing the Reformation in Ireland, 1660–1704’: 208.
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Jeanne Foster Cooper, Ulster Folklore (Belfast, 1951): 59; Irish Independent, 19 September 1925.
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Alison Forrestal, Catholic Synods in Ireland, 1600–1690 (Dublin, 1998): 69.
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Sneddon, A. (2015). Cunning-folk in Early Modern Ireland. In: Witchcraft and Magic in Ireland. Palgrave Historical Studies in Witchcraft and Magic. Palgrave Macmillan, London. https://doi.org/10.1057/9781137319173_4
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DOI: https://doi.org/10.1057/9781137319173_4
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